B G for day-to-day life I
Many people think that *Bhagavad Gita *is a book to be studied in old age
after retirement. Another misconception is that Gita is a highly
philosophical text and hence, not amenable to common people. Some others
consider it as a sacred religious text meant only for Hindus. The truth is
that Gita belongs to the whole humanity, not just Hindus. It is relevant to
people of all ages, not just old, retired persons. Gita contains religion,
philosophy of the highest order, psychology, motivation, management,
leadership, communication skills etc. It depends on from what angle we
analyse it. Likewise, Gita provides answers to everyday problems
leading to universal
welfare. It helps us lead a healthy, purposeful and meaningful life. The
vast literature on Gita focused on philosophical aspects and more recently,
on management issues.
2 Although Bhagavad Gita is a short text of 700 verses, it generated an
enormous literature in many languages. The beauty of the Gita lies in the
fact that its meaning, interpretation, and significance depends on how one
looks at it. It encompasses religion, philosophy, psychology, motivation,
management, leadership, communication skills etc. Depending on their
perspective and purpose, different authors looked at it from different
angles. Thus, the early studies are concerned about the philosophical
aspects of Gita classical commentaries by Adi Sankaracharya, Ramanuja,
Madhva, Abhinavagupta, Bhaskara, Nimbarka, Vallabha, MadhusudanaSaraswati,
Chaitanya, etc. Among modern commentators on Gita are Bal Gangadhar Tilak,
Sri Aurobindo, Sarvepalli Radhakrishnan, Chinmayananda, and Swami
Ranganathananda,
3 It contains many aspects of human life, such as management,
psychology, leadership, and motivationlike:1) how much to eat; 2) how long
to sleep; 3) what type of people eat which type of food; 4) what is the
right attitude towards work; 5) how strong desires lead one to the path of
destruction; 6) how to maintain equanimity of mind; and how to take
successes and failures in life;7) how to cope with death of near and dear.
Lord Krishna provides clear and logical answers to these issues.
4 1 How much to Eat? How long to Sleep?
Food is the most important aspect of everybody's life. It is essential for
the very survival of beings. Our *Rishis *concluded that the food that we
eat is converted into blood, muscles, bones, semen, and other things. Lord
Krishna describes the importance of food thus: annād bhavanti bhūtāni …….
| 3.14 | “All living bodies subsist on food.” In modern world, there are
two problems in consumption of food. People eat too much or the wrong type,
leading to obesity. Or some eat too little, leading to eating disorders
like Anorexia Nervosa. Obesity has become a global epidemic. In the early
20th century obesity was confined to mainly the developed world, viz. USA
and Europe. There has been an alarming increase in obesity in USA over the
past three decades. It is estimated that currently, b66% of adults are
overweight or obese; 16% of children and adolescents are overweight and 34%
are at risk of overweight. More recently, dramatic increases in obesity are
reported from developing countries such as, Mexico, China and Thailand
India is also gaining weight. Indians now grapple more and more frequently
with overweight, obesity, and their consequences such asType-2 diabetes.
Another alarming facet of the problem is the enormous increase in child-
and adolescent obesity. Globally, an estimated 10% of school aged children,
5 - 17 years, are overweight or obese. In India, the prevalence of
overweight among adolescents varies between 10% and 30%. The most important
consequence of childhood obesity is its persistence into adulthood with all
its health risks, such as, cardiovascular diseases, diabetes,
osteoarthritis, gallbladder disease, and some sex hormone-sensitive
cancers. Studies revealed that the factors favouring excess dietary intake
include low cost of energy-dense foods, increased consumption of prepared
meals, and of sweetened beverages, consumption of snack foods while
watching television and ample opportunities to eat throughout the day. Food
is available everywhere and any time (e.g., vending machines everywhere).
Consequently, there is no restraint on food consumption.
2 On the other hand, eating too little leads to eating disorders which are
an important cause of physical and psychosocial morbidity in adolescent
girls and young adult women .Symptoms of eating disorders include refusal
to eat, extreme weight loss, a distorted body image, low self-esteem, and
excessive physical exercise. Sleeping problems are also widely prevalent in
modern societies. There is some epidemiological evidence that disturbed or
inadequate sleep may be a risk factor for clinical emergence of
cardiovascular disease and for total mortality .On the other hand,
excessive daytime sleepiness leads to fatigue and other sleep disorders .
3 In summary, modern societies are plagued with eating and sleeping
disorders. For both problems, Lord Krishna advises:
nāty-aśnatastuyogo 'stinacaikāntamanaśnataḥ
nacāti-svapna-śīlasyajāgratonaivacārjuna |6.16|
“There is no possibility of one's becoming a yogi, O Arjuna, if one eats
too much or eats too little, sleeps too much or does not sleep enough.”
yuktāhāra-vihārasyayukta-ceṣṭasyakarmasu
yukta-svapnāvabodhasyayogobhavatiduḥkha-hā |6.17|
“He who is regulated in his habits of eating, sleeping, recreation and work
can mitigate all material pains by practicing the yoga system.”
The key here is *Moderation *in eating and sleeping, avoiding extremes.
Krishna uses the word “Yukta” meaning appropriate/sensible/proper/right in
habits of not only eating and sleeping, but also of recreation and work.
That is His prescription for eating and sleeping problems.
5 What type of people eat which type of food?
1 Worldwide food habits are widely different. The question is why
certain type of people prefer certain types of food. To answer this
question, Krishna classifies people into three categories:
*Sattvik*, *Rajasik, *and *Tamasik*. These are *gunas *or inherent nature
and are present in everybody in different proportions. Depending on which *guna
*dominates, the person behaves accordingly as described below:
mukta-saṅgo 'nahaṁ-vādīdhṛity-utsāhasamanvitaḥ
siddhy-asiddhyornirvikāraḥkartāsāttvikauchyate |18.26|
“One who is free from egotism and attachment, and
endowed with enthusiasm and determination is *Sattvic.”*
rāgī karma-phala-prepsurlubdhohinsātmako 'śhuchiḥ
harṣha-śhokānvitaḥkartārājasaḥparikīrtitaḥ |18.27|
“One who craves the fruits of the work, is covetous, violent-natured,
impure, and moved by joy and sorrow, is *Rajasic.”*
ayuktaḥprākṛitaḥstabdhaḥśhaṭhonaiṣhkṛitiko 'lasaḥ
viṣhādīdīrgha-sūtrī cha kartātāmasauchyate|18.28|
“One who is undisciplined, vulgar, stubborn, deceitful, slothful,
despondent, and procrastinating, is *Tamasic.”*
āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirāhṛdyāāhārāḥ sāttvikapriyāḥ |17.8|
“*Sattvic *people eat foods that increase life span, virtue, strength,
health, happiness and satisfaction. Such foods are juicy, succulent,
nourishing, and naturally tasteful.” *Sattvic *foods include grains,
pulses, beans, fruits, vegetables, milk, and other vegetarian foods.
kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ
āhārārājasasyeṣtạ̄ duḥkha-śokāmaya-pradāḥ |17.9|
“Foods that are too bitter, too sour, salty, hot, pungent, dry and burning
are dear to *Rajasic *people. Such foods cause distress, misery and
disease.”
yāta-yāmaḿ gata-rasaḿpūtiparyuṣitaḿ ca yat
ucchiṣṭamapicāmedhyaḿbhojanaḿ tāmasapriyam| 17.10|
“Food prepared more than three hours before being eaten, food that is
tasteless, decomposed and putrid, and food consisting of remnants and
untouchable things is dear to *Tamasic *people.”
2 Nowadays people are eating all kinds of food. Most of these processed
foods are loaded with harmful chemicals and impurities. Such foods are a
major cause of various kinds of diseases. The advent of refrigerator and
microwave oven, entry of big business in food industry,
genetically-modified foods, increased use of fertilizers and pesticides
contributed to people eating stale and unhealthy food. As a result, there
has been a tremendous increase in violence, anger, and ignorance. An
interesting aspect is that people with a certain *guna *eat certain types
of food, as described by Krishna above. On the other hand, if people eat
certain types of food, they develop the corresponding *guna*. Thus, this is
a two-way process. Hence, if people consume healthy types of food, the
world will become a better place. That is the message of *Gita. *Nowadays,
it is mandatory to reveal nutritional information, like calories, proteins,
fats etc. on food items. But it does not indicate how it changes mental
attributes, viz. how they affect Sattvic, Rajasic, and Tamasic traits. That
is why even if certain foods are very healthy in the sense that they help
build up muscles and other things, they may increase violent disposition or
other effects. But Ayurveda lists the other attributes of foods. Hence, we
need to label foods according to their inherent characteristics also.
6 What is the right attitude towards work?
1 Work (action/*karma*) is an integral part of life. Everybody has to
keep doing some work. But we face many questions and doubts, such as: can I
have the option of not doing anything? what are the fruits of my action?
can I perform others' duties? etc. Krishna provides valid answers to these
dilemmas:
na hi kaścitkṣaṇamapijātutiṣṭhatyakarma-kṛt
kāryatehyavaśaḥ karmasarvaḥ prakṛti-jairguṇaiḥ |3.5|
“Verily, none can ever rest for even an instant, without performing action
(karma); for all are made to act, helplessly indeed, by the *gunas *(*Sattva,
Raja, Tama*) born of *prakrti *(nature).”
niyataṁ kuru karma tvaṁ karma jyāyohyakarmaṇaḥ
śharīra-yātrāpi cha tenaprasiddhyedakarmaṇaḥ |3.8|
“Perform your obligatory action; for action is superior to inaction; and
even the bare maintenance of the body will not be possible if you are
inactive.”
karmaṇyevādhikārastemāphaleṣukadācana
mā karma-phala-heturbhūrmātesańgo 'stvakarmaṇi |2.47|
“You have a right to perform your prescribed duty, but never to the fruits
thereof. May you not be motivated by the fruits of actions; nor let your
attachment towards inaction. “
vyavasāyātmikābuddhirekeha kuru-nandana bahu-śākhāhyanantāś cabuddhayo
'vyavasāyinām |2.41|
“Those who are on this path are resolute in purpose, and their aim is one.
O beloved child of the Kurus, the intelligence of those who are irresolute
is many-branched.”
tasmadasaktah? satatam´karyam´ karma samacara
asaktohyacaran karmaparam apnotipurus?ah? |3.19|
“Therefore, without being attached to the fruits of activities, one should
act as a matter of duty, for by working without attachment one attains the
Supreme.”
tyaktvā karma-phalāsańgaḿnitya-tṛptonirāśrayaḥ
karmaṇyabhipravṛtto 'pinaivakiñcitkarotisaḥ |4.20|
“Forsaking attachment to fruits of action ever satisfied and independent,
even though engaged in all kinds of action, he really performs no action.”
śreyānsva-dharmoviguṇaḥpara-dharmātsvanuṣṭhitāt
sva-dharmenidhanaḿ śreyaḥparadharmobhayāvahaḥ |3.35|
“Better is one's own *dharma*, though imperfect, than the *dharma *of
another well performed; better is death in one's own *dharma*; another
person's *dharma *is fraught with danger.”
2 At the outset, Krishna categorically says that doing nothing is no
option. We have to keep on working for the bare necessity of maintaining
our body. Thus, Krishna is action-oriented; action is always superior to
inaction; laziness has no place in His scheme of things. Then He makes a
clear distinction between means and ends. He enunciates a great principle
of Karma, that of *Nishkama Karma (NKK)*. He advises us to concentrate on
doing the job well, rather than focusing on the results of the action. Take
the example of young boys and girls preparing for an important examination.
If they constantly think about things like what grade they get or if they
obtain admission into a prestigious institution, they cannot concentrate on
preparation. They become nervous or stressed.
2 NKK principle says that give your best effort without bothering
about the end-result. Then, the result will automatically follow. In spite
of your best effort, if the result is not exactly what you wanted, at least
you will have the satisfaction of giving your best shot. This is a very
sound principle and can be used in any undertaking or task in our lives.
Another prudent advice that Krishna gives is in regard to one's own *dharma*.
He says that we should confine to our *dharma *(role/responsibility) and do
it well. During our lives, we perform many roles in family and society. We
should restrict to our roles and not encroach upon others' roles. For
example, if a person is a member of a team in a project, he should perform
that role and not try to do the role of a project manager.
7 How strong desires lead one to the path of destruction?
1 Nowadays we are witnessing an enormous increase in crimes committed on
the spur of the moment. Especially alarming is the incidence of juvenile
crimes. School shootings, assault on women, robberies are some of those
types. Lord Krishna vividly describes the progression of a crime through
various stages:
dhyāyatoviṣayānpuḿsaḥsańgasteṣūpajāyate
sańgātsañjāyatekāmaḥkāmātkrodho 'bhijāyate |2.62|
“While contemplating the objects of the senses, a person develops
attachment for them, and from such attachment rises desire to possess, and
from that anger arises.”
krodhādbhavatisammohaḥsammohātsmṛtivibhramaḥ
smrṭi-bhraḿśād buddhi-nāśobuddhināśātpraṇaśyati |2.63|
“From anger, complete delusion arises, and from delusion loss of memory.
When memory is bewildered, it results in ruin of discriminative power, and
as a result the person perishes.” This is the path: Thinking of Sense
Objects Attachment to them Desire to possess Anger Delusion Loss of memory
Ruination of Discriminative Power Total Destruction Let us illustrate this
process by an example. Nowadays many young men, especially high school and
college students are committing serious crimes against girls in the name of
love.
2 Suppose a young man sees a young girl and feels that she is very
beautiful and attractive. Then he keeps on t h i n k i n g a b o u t h e
r d a y a n d n i g h t (*dhyāyatoviṣayānpuḿsah*)*̣ *. From that
constant thinking, his mind develops attachment to her (
*sańgasteṣūpajāyate*). He thinks 'I love her'. From that attachment, he
develops a desire to possess her (*sańgātsañjāyatekāmah*)*̣ *. He proposes
to her, and when she rejects, he becomes angry (*kāmātkrodho'bhijāyate*).
>From that anger comes delusion (*krodhādbhavatisammohaḥ*). In that state,
he forgets everything, such as, his family background, his surroundings,
his individuality, and whether his desire is justified or not. Then what
happens? From delusion he experiences loss of memory (
*sammohātsmṛti-vibhramah*)*̣ *. He has no clear thinking and is thoroughly
confused. He progresses to the next stage when his power of discrimination
is ruined (*smṛti-bhraḿśād buddhi-nāśo*). The rational reasoning of 'what
to do and what not to do' is gone. In that state he thinks that if that
girl does not belong to him, she should not belong to anybody else. Then he
commits a very heinous crime, such as, stabbing her or attack with acid.
The last stage is the total destruction of that person when he lands in a
jail (*buddhināśātpraṇaśyati*).
3 We have been witnessing this sequence of events over and over. How
beautifully Krishna described this entire scenario! What is the solution?
Krishna prescribes:
tasmādyasyamahā-bāhonigṛhītānisarvaśaḥ
indriyāṇīndriyārthebhyastasyaprajñāpratiṣṭhitā |2.68|
“Therefore, O mighty-armed, one whose senses are restrained from their
objects is certainly of steady intelligence.”
prasādesarva-duḥkhānāḿhānirasyopajāyate
prasanna-cetasohyāśubuddhiḥ paryavatiṣṭhate |2.65|
'In tranquility, all sorrows are destroyed. For the intellect of one who is
tranquil-minded is soon established in firmness.”
Krishna says that one should control one's sense organs from all sides. One
should have a measure of self-discipline, and higher values. Then he will
have a steady *buddhi*. For a person with a tranquil mind, all sorrows
vanish. If Krishna's analysis in this Section is taught to all young men
and women in schools, colleges, and universities, many atrocities and
crimes can be prevented.
8 How to maintain equanimity of mind; and how to take successes and
failures in life (Stress Management)?
1 In modern world, stress is omnipresent. It comes with daily hassles of
life, such as, traffic jams, long lines, petty arguments. Stress may also
arise with some life-changing events, like, illness, marital problems,
losing a job, or children leaving home. A stressful person may become
irritable and intolerant of even minor disturbances, may lose temper and
yell at others. Persistent stress may lead to several diseases, such as,
hypertension, heart disease, and diabetes. Krishna's remedy for stress
management is:
duḥkheṣvanudvigna-manāḥsukheṣuvigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥsthita-dhīrmunirucyate |2.56|
“One whose mind is not shaken or disturbed by adversity, nor elated by
happiness, who is free from blind attachment, fear and anger, is indeed a *muni
*or sage of steady wisdom.”
yaḥ sarvatrānabhisnehastat tatprāpyaśubhāśubham
nābhinandatinadveṣṭitasyaprajñāpratiṣṭhitā |2.57|
“One who is always unattached, not pleased at receiving good, nor vexed at
evil, his wisdom is steady.”
Krishna advises that one should not overreact to either happiness or
dversity. Then he uses a beautiful expression: *vīta-rāga-bhaya-krodhaḥ-*.He
says that a person should overcome three emotions – *Raga *(attachment), *bhaya
*(fear), *krodha *(anger). These three-give rise to stress and are highly
destructive. Swami Vivekananda said “Fearlessness is virtue. Fear is a
sin.” Controlling these emotions is key to reducing stress. In that steady
state of mind, people can take successes and failures with equanimity.
Suicides committed on the spur of the moment for failure in examinations or
in love etc. will not happen.
8 How to cope with death of near and dear?
The only thing certain in life is death. The fear of death of oneself and
of near and dear is immense. Some people take the death in their stride;
but some cannot cope with it. Unable to bear the separation, some may go
into depression or may commit suicide. Fear of death is always present in
our mental functioning and it is the affective aspect of self-preservation.
Everybody has to deal with this aspect in his life. When Arjuna was
overcome with grief at the prospect of killing his kith and kin in the
Kurukshetra battle, Krishna gives a very logical reasoning to overcome the
fear of death:
jātasya hi dhruvomṛtyurdhruvaḿ janmamṛtasya ca
tasmādaparihārye 'rthenatvaḿ śocitumarhasi |2.27|
“Whoever is born is sure to die; to the dead, birth also is certain. It is
not, therefore, fit for you to mourn for this unavoidable fact.”
avyaktādīnibhūtānivyakta-madhyānibhārata
avyakta-nidhanānyevatatrakāparidevanā |2.28|
“All created beings are unmanifest in their beginning, manifest in their
interim state, and unmanifest again when annihilated. So what need is there
for lamentation?”
antavantaimedehānityasyoktāḥ śarīriṇaḥ anāśino
'prameyasyatasmādyudhyasvabhārata|2.18|
“These bodies – of the eternal embodied one which is indestructible and
indeterminable – have an end, therefore fight, O Arjuna.”
Najāyatemriyatevākadācin nāyaḿ bhūtvābhavitāvānabhūyaḥ
ajo nityaḥ śāśvato 'yaḿ purāṇo nahanyatehanyamāneśarīre |2.20|
“For the soul (*Atma*) there is neither birth nor death at any time. It has
not come into being, does not come into being, and will not come into
being. It is unborn, eternal, ever existing and primeval. It is not slain
when the body is slain.”
dehīnityamavadhyo 'yaḿdehesarvasyabhārata
tasmātsarvāṇibhūtāninatvaḿ śocitumarhasi |2.30|
“O Arjuna, the One who dwells in the body can never be slain. Therefore,
you need not grieve for any living being.”
dehino 'sminyathādehekaumāraḿ yauvanaḿ jarā
tathādehāntara-prāptirdhīrastatranamuhyati |2.13|
“As the embodied soul continuously passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. A
sober person is not bewildered by such a change.”
Vasamsijirnaniyathavihaya navanigrhnatinaro 'parani
Tathasariranivihayajirnany anyanisamyatinavanidehi |2.22|
“As a person puts on new garments, giving up old ones, the soul similarly
accepts new material bodies, giving up the old and useless ones.”
At the outset Krishna establishes that everybody has to go through the
cycle of birth and death over and over. There is no point in lamenting
about this unavoidable aspect. He says that all beings are not seen before
birth or after death. They are manifest only in the intervening period. So
why worry?
2 Then Krishna explains the distinction between body and *Atma*. In the
event of death, it is only the material body that vanishes, but, *Atma *is
eternal and indestructible. *Atma *has no birth and death. A person's body
during his lifetime passes through various stages such as childhood, youth
and old age. Similarly, the *Atma *also passes from one body to another
after death. The analogy given is that of giving up clothes when they
become old and torn and put on new clothes. Since the *Atma *is permanent
and moves from one body to another, we should not grieve about the death of
material body.
3 Here Krishna establishes two important concepts. The first one is the
distinction between impermanent material body and the eternal *Atma*. The
second one is the concept of rebirth or the cycle of birth and death. The
Hindu philosophy as enunciated in *Gita *has two very important aspects –
reincarnation and the Law of *Karma*. According to the Law of Karma, one
has to experience the consequences of all actions (Karma) in this life or
later lives. The experiences that one has in this life are a result of
karma in one's past lives. If one wants to have good life in later births,
one has to do good karma in this life. The twin concepts of reincarnation
and karma provide a powerful logical framework for ethical living and
coping with death.
4 Western philosophy does not accept the concept of reincarnation. It
says that after death, one will go to heaven or hell and that is it. They
think that the body is everything. That belief gives them an urge to enjoy
whatever they want in this one life. Recently a team of German
psychologists and medical doctors at the “Technische Universitat of Berlin”
conducted a clinical experimentation on 944 volunteers. The study used a
new type of medically supervised near-death experiences, that allows
patients to be clinically dead for about 20 minutes and then brought back
to life. The results of the experiment provided evidence for the existence
of the afterlife and of a form of dualism between mind and body. Dr.
Ackermann, who led the team, says “I know our results could disturb the
beliefs of many people. But, in a way, we have just answered one of the
greatest questions in the history of mankind, so I hope these people will
be able to forgive us. Yes, there is life after death and it looks like
this applies to everyone.”
8 The analysis of Para 3 questions is just the tip of the ice-berg;
there are more issues solved in B G. More in next. (Thought of a
researcher on Chinmaya Nanda words of wisdom “B G is not for the retired,
but for everyday life”.) There are quite lot of Indians including the
Govt bodies in Apex, who presumes that it is worthless; those who do not
know how far E= Mc2 is correct, and accept , without any verification,
because they are learned, do not wish to apply the minds to find whether it
is true; to understand a Hindi or Malayalam film, they see, even without
knowing that language; but suddenly they freeze, when they may have to go
through the Sanskrit verses, again without thinking, so many Indian authors
had written in simple language to understand; they lead a life of senses
with the bundle of contradictory thoughts , thinking , they are learned;
how ever it is the act of ignoring the mother and praising the motherhood.
KR IRS 191022
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